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LII
by the mental and physical view of the world; it is incapable of reflecting the Diviné. By purification the dross is removed and we get the cléar visions. Then concentration is necessary first to turn the whole will and the mind from the discursive deviation natural to them and to fix them on the Eternal and the Real behind all appearances and secondly to break down the veil of Karma which is erected between ourselves and the truth. The ultimate realisation of truth is the result of intense, habitual, purified reflecting of the reality and an entire concentration on it.
There are as many ways of arriving at perfect contemplation or concentration as there are different paths of Yoga. Indeed so great is the importance attached to it as a supreme means of arriving at the highest consciousness, that, certain disciplinarians of Yoga think as if theirs are the only ways of realising Samādhi. The Hatha Yoya, Rāja Yoga, Ichcha Yoga, Jnāna Yoga, Shāstra Yoga, &c., are the various means, how: ever, leading to the same ideal. By Yamas, Niyamas, Asanas and Prānāyāmas, the body is liberated from itself and purified from many of its disorders and irregularities and becomes a perfected instrument in tune as it were with the Infinite. After the purification of the body, there remains the inner purification necessary to produce psychical and spiritual effects. This is done by Dhyāna Yoga in conjunction with other Yogas. Both by the careful reading of and pondering on the truths explained by the scriptural texts and simultaneously by pursuing Dhyāna and Dharma, Jiva is raised to the highest level of the psychical plain where then be enters Samādhi and attains Perfect Knowledge, Perfect Bliss and Perfect Power. This is the summum bonum of an integral Yoga.
